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Salaam alaikum respected brothers and sisters. I will keep this brief (I love ranting). I know that us Shiites derive our standing position in prayer--with hands at sides--from the concept of the natural standing position (Maliki Sunnis follow this as well and derive theres from the traditions of the people of Medina. So I would like a hadith supporting this, showing that Muhammad (s.a.w.) prayed in this manner. I usually use Al-Islam.org for this information, but the articles tend to be lengthy and overwhelming, so I would appreciate hadiths from my brothers and sisters. Thank you, salaam!

بسم الله الرحمن الرحیم السلام علیکم hojatollah.com website has been established in order to spread great Shia culture to the whole world and present shia ethics and spirituality to everyone. In addition to that, many of our shia brothers & sisters throughout different parts of the world don't have access to hadith and other sources because of either the sources not being translated or even having problem finding the sources. For example wasail ul shia which is one of the greatest shia sources hasn't been translated completely and you can find topics in this forum which people are looking for the translation and they haven't found it though it has passed years from the topic's start. This website intends to develop a complete portal for hadith, dua, ziarat, etc. in different languages and provide it fi sabilallah in the internet. Right now, the Arabic and Persian versions of the hadiths are available and the application's software and hardware are ready. We ask help from those who are interested in this field to translate the materials. Please inform us through the email khadem@hojatollah.com or use this form.

Salam. In This Section This Article Will Cover: Tawatur Reports Regarding The Twelve Imams (a.s) Imam Al-Hussain (a.s) Is The Father Of Nine Imams (a.s) And The Ninth is Their Qa'im (ajf) Asl Of Abbaad, Aba Sa'eed Al-Usfuriy Hadeeth Of The Tablet and The Scroll Hadeeth Of Khidhr (a.s) Designation Of Each Imam By The Previous Imam (a.s) Appointment Of Imam Al-Qa'im Al-Mahdi (ajf) Some Other Narrations Pertaining To The Twelve Imams and Imam Al-Mahdi (ajf) As The Last Of Them Refuting Common Objections Read here: http://www.revisitingthesalaf.org/2015/03/imam-al-mahdi-ajf-part-v_20.html

AsSalam aleykum wa rahmatullahi wa barakatuh, I am not sure if this question was asked previously since I am new here, but here is the question: Why a lot of modern muslims use term suchs as "slightly religious," " moderately religious" etc (not as something bad but rather to what extent, in their opinion, Islam should be practiced). We have a Prophet (saw) , Ahlu Bayt (a.s) and our Imams (a.s) and they all followed the same religion, in the same manner. So are we trying to say that they were (authubillah) fanatics and we should not strive to be like them? If not then why muslims are using these terms ? Or are we just covering our lack of ibada by giving it a "moderate" name not to feel too guilty? WasSalam

The First Discussion These are the rules which are required to be understood and followed by the one who wants to investigate the condition of the narrators, so that if even one of them is ignored, the truth will not be reached to, and these rules with their description are given below: 1. The Wathaqa of the one giving the Tawthiq or Tadhif This rule is inferred by the the necessity of not depending (following) the words of a Kadhab or a Majhul person in the Ta’dil or Tadhif of somebody else. And it is because of this rule that we do not accept the Tawthiqat and Tadhifat of a number of scholars, among them: Nasr b. Sabah, al-Uqayqi – both father and son – Ibn Nadim; for the lack of the establishment of their own Tawthiq [thus they are Majhul]. Similarly, we do not accept the witness of someone upon/about himself, for it results in circularity of logic. So if a Majhul narrator narrates his own praise from the Imam, we do not rule upon his Tawthiq using his own narration, what we need to do is - first prove his Wathaqa (apriori) before we can accept any of his narrations, so how can we prove his Tawthiq using his own narration? Would this not constitute a clear infinite regression? 2. Similarity in meaning of Adalah Know that Tawthiq is given to a narrator if he posesses Adalah, but the meaning of Adalah to the Muta’akhir scholar may be different than to the Mutaqadim scholar. If we assume that Adalah to the one giving the Tawthiq simply requires him - being a Muslim and not exposing (or having apparent) Fisq [Asl al-Adalah] like it has been attributed to some of the past scholars, but to us it means a state/condition requiring much more than that, then the Tawthiq given by those who hold the former meaning of Adalah will not be beneficial to us, in fact, it will not even reveal the truthfulness of the narrator in question, and this is a rule whose ignorance cannot be tolerated. [in other words – the meaning of Adalah must be the same between how we understand it today and how it was understood by the one giving the Tawthiq, for the Tawthiq to be relevant and useful to us, meaning - the Tawthiq given by the Mutaqadim who gives it due to his belief in Asl al-Adalah will not benefit us presently, since we do not consider Asl al-Adalah to be a valid principle] Adalah is defined by most modernist scholars as the performance of all the Wajibat and the protection of oneself against the all the Haramat, it is proactive not reactive as Asl al-Adalah was. 3. Hujiyyah of Hiss and Ibtal of Hadas in Ilm ar-Rijal The one giving the Tawthiq must be contemporary to the narrator he is giving Tawthiq to, so that we are assured that his evaluation is based on his Hiss [sensory observation] and that he witnessed the signs of Adalah or the signs of Sidq from the subject of the Tawthiq OR We must have (I) certain knowledge or (II) justifiable possibility - that - the one giving the Tawthiq has obtained it (i.e. the Tawthiq) from a connected chain of predecessors, and that it was reported to him the signs of Adalah or Sidq through individual from individual (going upwards) until it reached to the contemporary of the subject of the Tawthiq. And if we are to assume that both these options are not present, the words of the one giving the Tawthiq are not a Hujjah unto us, for he is deriving the Tawthiq from far-away (generational gap) Hadas (cognitive function), and Hadas is not a Mu’tabar Khabar Wahid. One may say: Adalah as you define it is a condition which someone posesses, so it cannot be observed by the senses. It is Answered: Yes, it is true that Adalah is a condition that someone posesses and therefore not tangible, but its signs can be observed, and this is enough. So, in conslusion, there is no dependence upon the Tawthiq or Tahsin if we do not have certain knowledge or justifiable possibility that it is based (originates) from a connected chain to the contemporary of the subject of the Tawthiq who based it on his Hiss [sensory observation]. And it is because of this rule that we do not accept the independent Tawthiq and Tahsin of our Muta’akhir scholars - like the Allamah, and the Shahidayn, and al-Majlisi and their like, when they give it to the companions of the Sadiqayn, for they could not have witnessed the signs of Adalah and Sidq of these companions by observation, and also, we cannot possibly justify that their Tawthiqat and Tadhifat are coming through a connected chain from their predecessors and reaching to the contemporaries of these companions, except that any such chain if it exists would certainly have passed through the Shaykh and an-Najashi and their like, and if so – they do not have anything new to add which we cannot obtain from the Shaykh or an-Najashi and their like directly. Using this rule, one can argue against the words of the Shaykh and an-Najashi in strengthening and weakening the companions of Amir al-Mu’mineen and al-Hasanayn, due to the lengthy gap in-between and the unjustifiability of even the possibility that these information coming down to them in a connected chain [since they have not mentioned the Turuq]. 4. The Tawthiq should not be Mursal [When we look at the Tawthiqat availabe to us from the three main sources of the accepted Tawthiqat, that is the Shaykh, an-Najashi and al-Kashi, and how they fulfill the previous rule, in the case of al-Kashi we have certain knowledge that the Tawthiqat of the companions of the Sadiqayn and others were obtained via a connected chain reaching to the contemporaries of the subjects of Tawthiq (since he recorded the Turuq in his book), and in the case of the Shaykh and an-Najashi we have justifiable possibility that they were basing the majority of their Tawthiqat on Naql that is via a connected chain - this judgement is due to the Indicators present in their own works [like their obvious dependence on their Shuyukh and the past books, and the words in their Muqadimma – Introductory prefaces]. But this fourth rule requires of them to mention the Wasita – intermediaries – between them and the original (principal) giver of the Tawthiq or Tahsin who is a contemporary of the subject of the Tawthiq or Tahsin (i.e. the narrator in question). And this is what is not available, and more about this rule and what it means to Ilm ar-Rijal will follow in the Fourth Discussion in detail, and it is this that will decide whether Ilm ar-Rijal is more beneficial or less. 5. The Tawthiq or Tadhif should reach US via a Mu’tabar chain And it is because of this rule that we do not accept what has been attributed to Ibn Uqdah, Ibn al- Ghadhairi and al-Barqi about the Tawthiq and Tadhif of narrators, for their books have not reached us through a Mu’tabar chain. 6. The Reasons for the Tawthiq and Tadhif mentioned by the scholars of Jarh and Ta’dil should be acceptable based on Shariah, Aql and Urf (customary usage) And more detail about this rule, and what has happened in contravention to it - due to the misunderstandings of most scholars will follow in the Second Discussion. And you will come to know there, that some have understood Adalah or Sidq due to matters that do not allow such an understanding at all. [Example: some have based the word of the Shaykh about Ali b. Muhammad b. Qutayba, wherein he said about him 'Fadhil' to be revealing his Tawthiq or Tahsin, and this is not acceptable to al-Muhsini] [For the Madh/Husn (praise) that al-Mushini accepts to give Tahsin is the one that reveals the Sidq of the narrator in question, so what is the relation between being Fadhil and being Sadiq he asks?] 7. The words of the one giving the Tawthiq or Tahsin should be clear – based on the rules of the language and not general or given to contradiction And due to the contravening of this rule, there has occurred Ikhtilaf over the Tawthiq of al-Husayn b. Ulwan, this is due to the difficulty in understanding the apparent words of an-Najashi – on whether the Tawthiq refers back to al-Husyan (the subject of the Tarjama) or his brother al-Hasan. 8. The Tawthiq or Tadhif should not have a contradicting Mu’tabar opponent When there is a Mu’tabar Tawthiq and a Mu’tabar Tadhif about the same narrator, they clash and both are dropped (none is followed) except if one is closer/more in accordance – like the words of the Shaykh and an-Najashi in the case of the narrator Salim b. Mukrim, where the scholars have found an opening in not following this rule, by ruling that an-Najashi is more aware in this field, and so his decision takes precedence. These, then are the important rules for Ta’dil and Tajrih and Tahsin and Tadhif, which we repeat once more, are necessary to keep in mind and follow, and there is no dependence on the words of the Rijaliyun in proving Madh and Dhamm that are outside (do not follow) these rules.

(bismillah) This is something about ORIGIN of Sunnis and Shiites: All Muslims believe that GOD is the guider of humans and we need to get our program schedule from GOD. But 99.9999% of humans do not have direct connection with GOD. So, God sent Prophets to Guide them on be half of him (GOD). All Muslims accept the Mohammad (pbuh) is the Last prophet from God. He left Quran between the Muslims as a GUIDE book to find out what God wanted from humans. But, to get all the DETAILS of GOD orders, Quran is not enough. Quran is the Guidance book but with its special language. It has around 500 Ahkam ayas and many Ayas about heaven and hell and... But there are so many things which Quran is empty from them, For Example: The way to Pray. How to pray in the morning, in the noon ... ? How many Rakaats in Salat? How exactly to make Ghosl ? Both Shiites and Sunnis refer to Mohammad (pbuh) as the Describer of God orders. > So, our duty is to reach the Exact and Real words of Prophet (pbuh) as a Guider from God. We name the Words : HADITH > One of the Big issues in Shiat and Sonat is to determine the True Hadith from Fictitious Hadith. > The specialists have their own ways to understand if A Hadith is True or Not, 1. They review the Tellers of each Hadith If all the Tellers are Good people about Telling the Hadith they will accept the Hadith. 2. .... 3. .... What happened , after Death of Mohamad (pbuh) ? Caliphs (Abubakr, Omar Ibn Khatab, Othman, Mo'avia) announced that: WRITING THE AHADITH IS FORBIDDEN. Quran is enough for us! This was due to avoid TAHRIF Al Quran as they say. A period (around 100 Years) Writing the hadith was FORBIDDEN. > People who heared the Sentences of Rasoolollah (pbuh) started to Die, to Forget. Many of written Sentences have destroyed and burned by Colapha. No one allowed to write. Results After this 100 Years : 1. Every one forgot the Prophet (pbuh) words 2. New generation didn't have enough info about Prophet (pbuh) words. 3. Fake and fictitious words came to the mouth one by one. 4. ... After this 100 BLACK DIRTY YEARS, new Caliph Omar Ibne Abdol Aziz braked this rule. Everyone started to write Ahadith. Everything they Heard from Every one. Hundred Thousands of Ahadith have been written. FYI: Bokhari collected a few of these Ahadith in his Book because there were a lot of FAKE Hadithes. RESULT: More than 95% of AHADITH HAVE BEEN DESTROYED and what we have now is just some ORAL words through this 100 Years including Fake Ahadith. Islam just have Quran which is really from God and we accept it (WITHOUT ANY DOUBT). It has all the God's words without any TAHRIF. But, it is a Book and doesn't contain all Details. 1 Book and a few accepted Ahadith "Originaly" from Prophet (pbuh) is not enough. So, this Religion (Islam) BASED on imprecise documents. So, Islam is not a good religion at all. Because it doesn't guide us directly to God orders. Like Jewish and Christianity. Dear Sunnis, Please tell us how we can reach to God orders?

Very interesting research. Highly suggest you take a look. (wasalam) A Study of Sunni and Shii Traditions Concerning Tahrif Part 1 A Study of Sunni and Shii Traditions Concerning Tahrif Part 2 A Study of Sunni and Shii Traditions Concerning Tahrif Part 3 This research is unbiased, as can be seen by the reader.

(salam) Can somebody provide me with Ahlul Bayt(a.s.)'s ta'weel of Surah no.94? This has become my favorite chapter of the Qur'an, and I would really like to know the deeper meanings it contains, according to Ahlul Bayt(a.s.). Thank you

(salam) Around a year ago, I was given an amulet with Quranic verses written on it as a gift. 3 months ago, I started wearing it and since then, more than once have I encountered people who told me that this was haram and bid'a. Is this true or not? I recall reading hadiths where people were advised to tie Quranic verses around their arms and such. (not sure whether these hadiths were from Prophet Mohammed (pbuh).

Salam 'Alaykum. What is the Shia view of the founder of the Ottoman Empire? The sunnis say he was the prophesied King/Amir who would conquer Constantinople. They attribute this belief to a hadith. He was also part of the Naqshbandi Sufi Tariqa. What's our stance regarding him?

Salaam everyone, I have recently been approached by a non-Muslim (an acquaintence of an acquaintence). This gentleman tried to debate Islam's potrayal as a barbaric and violent belief with me and got quite antagonistic about it. I managed to clear up several misconceptions (I hope) but am now struggling to give an eloquent and strong response to his latest point. Hoping to get some assistance from those who are more well spoken and knowledgable than me :D He put forward LOADS of verses from the Qur'an as "violent and extreme" - how do I explain this? I understand context plays a big part but can someone please help me draft some form of an answer? I've listed the verses he's mentioned below. If I copied and pasted his email to me it would take way too long to read. Quran (8:39, 8:57-60, 8:65-69), Quran (9:5, 14, 20, 29, 30 and 38-41) Quran (9:73, 88, 111, 123), Quran (17:16), Quran (18:65-81), Quran (18:65-81), Quran (25:52), Quran (33:60-62), Quran (47:3-4), Quran (47:35), Quran (48:17), Quran (48:29), Quran (61:4), Quran (61:10-12), Quran (66:9) Many thanks in advance to any help offered! I really want to make a strong point here :(

Reflections from someone who hasn't thought or read about Ilm alRijal for a long time... When it comes to narrating from the Prophet, a Shia doesn't seem any more reliable than the Sunni. If I have reason to believe that a Sunni is reliable, and the same reason to believe that a Shia is reliable, then any narrations these two narrate would be of equal weight in terms of reliability. Not so when it comes to narrating from Ahlul Bayt. If the same Shia narrates a hadith that contradicts one from the same Sunni, the Shia hadith ought to be accepted over the Sunni hadith. This is for two related reasons: 1. The Shia believes that knowingly attributing a falsehood to Ahlul Bayt is akin to attributing a falsehood to the Prophet. In other words, it is a grave crime. The Sunni doesn't believe this. For him the Ahlul bayt are just pious people, and whilst it is haraam to lie about them, it's not the same as lying about the Prophet. 2. For the same reason, the Shia would be more careful when narrating from the Ahlul bayt compared to the Sunni. Therefore, the Shia would be less likely to make honest mistakes when narrating from them. He would take more care to remember and narrate as reliably as possible because he doesn't want to attribute a false utterance to the representatives of God on Earth. One conclusion to be drawn from the above is that Shia narrators are more trustworthy when it comes to narrating from the Ahlul Bayt, as their Aqeedah acts as a kind of barrier that helps prevent the attribution of falsehoods. This is a conclusion that both Shia and Sunnis ought to draw.

(salam) Does anyone know of any books by Ibn-e-Taus that have been translated into English? Please let me know. Also, is there any hadith books you would recommend that are in English? Thanks Khuda hafiz

40 Hadith's Regarding Azadari Introduction The Holy Prophet (peace be upon him and his progeny) has said: Those people from amongst my ummah, who memorise forty traditions pertaining to those issues of religion, which they are in need of, Allah shall resurrect them on the Day of Judgment as jurisprudents and scholars. (Bihar al-Anwaar, vol. 2, p. 156; Al-Ikhtasaas, p.2) Hadith No.1 The Heat of Husaini Love The Holy Prophet (S.A.W.) said: Surely, there exists in the hearts of the Mu' mineen, with respect to the martyrdom of Husain (A.S.), a heat that never subsides. Mustadrak al-Wasail, vol. 10,pg. 318 Hadith No.2 A'ashura- A Day of Grief Imam Reza (A.S.) said: The one for whom the day of A'shura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him. Bihar al-Anwar, vol,: 44,pg: 284 Hadith No.3 Muharram - The Month of Mourning Imam Reza (A.S.) said: With the advent of the month of Muharram, my father Imam Kazim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him. Amaali Saduq, pg,:111 Hadith No.4 Laughing Eyes The Holy Prophet (S.A.W.) said: O' Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise. Bihar al-Anwar, vol,: 44;pg,:293. Hadith No. 5 Reward of the Martyred Companions Imam Reza (A.S.) said (to one of his companions): If you desire that for you be the reward equivalent to that of those martyred along with Husain (A.S.), then whenever you remember him say: 'Oh! Would that I had been with them! A great achievement would I have achieved'. Wasaail al-Shia'h, vol.14, pg. 502 Hadith No. 6 The Customary Mourning Abu Haroon al-Makfoof said: I presented myself before Imam Sadiq (A.S.) whereupon he said to me: "Recite for me a poetry" and so I recited for him. He said "Not in this manner. Recite for me as you recite poems and elegies over the grave of Husain (A.S.)" and so I recited for him (again). Bihar al-Anwar,Vol.:44, pg.: 287. Hadith No.7 Reward for Reciting Poetry about Husain (A.S.) Imam Sadiq (A.S.) said: There is none who recites poetry about Husain (A.S.) and weeps and makes others weep by means of it, except that Allah makes Paradise incumbent upon him and forgives his sins. Rijal al-Shaikh al-Tusi, pg.: 289. Hadith No.8 People of Eulogies and Elegies Imam Sadiq (A.S.)said: All praise is for Allah, who has placed amongst the people, those who arrive in our presence, eulogizing us and reciting elegies about us. Wasail al-Shia'h Vol.: 10, pg.: 469 Hadith No. 9 Poetry Recitation During the Period of Mourning Imam Reza (A.S.) said (to De'bil, a poet sincereiy devoted to the Ahlul bayt): I desire that you recite for me poetry, for surely, these days (of the month of Muharram) are the days of grief and sorrow, which have passed over us, Ahlul Bayt. Mustadrak al-Wasail, vol. 10, pg. 386. Hadith No. 10 Shi'ites- The Companions and Associates Imam 'Ali(A.S.) said: Surely, Allah has chosen for us followers (Shi'ites), who assist us and are happy at our happiness and are sad in our sadness. Ghurar al-Hikam, Vol: 1/ pg.: 235. Hadith No. 11 Paradise - The Recompense of A'zadari Imam 'Ali Ibn al-Husain(A.S) used to say: Every Mu'min, whose eyes shed tears upon the killing of Husain Ibn' Ali (A.S.) and his companions, such that the tears roll down his cheeks, Allah shall accommodate him in the elevated rooms of paradise. Yannaabe' al-Mawaddah, pg.: 429. Hadith No.12 In Remembrance of the Children of Fatimah (A.S.) Imam Sajjad(A.S.) said: Surely, I have never brought to mind the martyrdom of the children of Fatimah (A.S.) except that I have been choked with tears due to it. Bihar al-Anwar, Vol.: 46, Pg.: 109. Hadith No. 13 Mourning in the Houses For those unable to go for the ziyarat of Imam Husain (A.S.) on the day of A'shura, Imam Baqir (A.S.) mentions the manner of performing A'zadari as follows: He should mourn over Husain (A.S.), weep for him and instruct the members of the house to weep for him. He should establish the mourning ceremony in the house by exhibiting lamentions and grief over him; the people should meet one another in their homes and offer condolences and consolations to each other over the calamities which befell him. Kaamil al-Ziyaraat, Pg.: 175. Hadith No. 14 'Ali (A.S.) Weeps Grieving the Martyrs of Karbala Imam Baqir (A.S.) said: Amirul Mu'mineen Ali (A.S.), along with two of his companions, happened to pass by Karbala and as he did so, tears filled his eyes. He said (to them), "This is the resting place of their animals; and this is where their luggage shall be laid down; and it is here that their blood shall be shed. Blessed are you O' Earth, that the blood of the beloved shall be spilled upon you." Bihar al-Anwar, Vol.: 44, pg.: 258 Hadith No. 15 Tears - Barrier of Hell Imam Baqir (A.S.) said: He who remembers us, or in whose presence, we are remembered, and (as a result) tears flow from his eyes, even though they may be in the measure of a wing of a mosquito, Allah shall construct for him a house in paradise and make the tears a barrier between him and the fire (of hell). Al-Ghadeer, Vol.: 2, pg.: 202 Hadith No. 16 Twenty Years of Weeping! Imam Sadiq (A.S.) said: As for A'li Ibn al-Husain (A.S.), he cried over Husain (A.S.) for twenty years (after the tragedy of Karbala); never would any food be placed before him except that he would begin to weep. Bihar al-Anwar, Vol.: 46, Pg.: 108 Hadith No. 17 The Etiquette of Mourning Imam Sadiq (A.S.) said: When Ibrahim, the son of the Holy Prophet (S.A.W.) died, tears filled the eyes of the Holy Prophet (S.A.W.), whereupon he said, "The eyes are tearful and the heart is anguished (but) we shall not say anything which shall anger the Lord. Surely we, O' Ibrahim, are grief-stricken for you" Bihar al-Anwar, Vol.: 22,Pg.: 157. Hadith No. 18 Tearful Eyes Imam Sadiq (A.S.) said: He in whose presence we (and our miseries) are mentioned and, as a result, his eyes pour out tears, Allah shall make his face forbidden upon the fire of hell. Bihar al-Anwar, Vol.: 44, Pg., 285. Hadith No. 19 Husaini Gatherings Imam Sadiq (A.S.) said to Fudhail: Do you sit together, talk and discuss amongst yourselves? Fudhail replied: Yes. The Imam then said: I approve of these sittings. So keep our 'issue' (Imamate) alive. May Allah exhibit mercy on those who revive our issue and mission! Wasail al-Shia'h, vol.:10, Pg.: 392 Hadith No. 20 Invaluable Tears Imam Sadiq (A.S.) said (to Masma', one of those who mourned over Imam Husain (A.S.)): May Allah have mercy upon your tears! Do know that you are regarded as being of those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow. Do know that you shall witness the presence of my fathers near you at the time of your death. Wasail al-Shia'h, Vol.: 10, Pg.:397 Hadith No. 21 Scalded Hearts Imam Sadiq (A.S.) (while sitting on the prayer mat prayed for the mourners and those going for the ziyarat of the Ahlul Bayt (A.S.) as follows): O' Lord, have mercy upon those eyes, which have shed tears in compassion for us; and upon those hearts, which have been restless and blistered for us; and upon those wailings, which have been for us. Bihar al-Anwar, Vol.:98, Pg.:8. Hadith No. 22 Tears over the Oppressed State of the Shi'ites Imam Sadiq (A.S.) said: He whose eyes shed tears for our blood which has been shed, or for our rights which have been usurped, or for the humiliation meted out to us or to one of our Shiites, Allah shall accomodate him in paradise for a long time. Amali al-Shaikh al-Mufid, Pg.: 175. Hadith No. 23 Weeping of the Sky Imam Sadiq (A.S.) said: O' Zurarah! The sky had cried for forty days over (the martyrdom of) Husain (A.S.) Mustadrak al-Wasail, vol. 1, pg. 391 Hadith No. 24 The Holy Prophet (S.A.W.) and Weeping over the Martyrs Imam Sadiq (A.S.) said: After the news of the martyrdom of Ja'far Ibn Abi Talib (A.S.) and Zaid Ibn Harithah reached the Holy Prophet (S.A.W.), whenever he he entered his house, he would weep profusely for them and say:'' They used to converse with me and were intimate with me and (now) both of them have departed together''. Man La Yahdhuruhu al-Faqih, Vol.: 1, pg.: 177. Hadith No. 25 Sympathy for Ahlubayt Imam Sadiq (A.S.) said: The breath of one who is aggrieved upon the injustice and oppression subjected to us, is tasbeeh (glorification of Allah), and his concealing our secrets, is jihad in the path of Allah. The Imam (A.S.) them added: This tradition ought to be written in gold. Amali al-Shaikh al-Mufid, pg.: 338. Hadith No. 26 Mourning Angels Imam Sadiq (A.S.) said: Allah has appionted to the grave of Imam Husain (A.S.), four thousand anguished and grief-stricken angels, who weep over him (and shall continue to do so) up to the Day of Judgment. Kamil al-Ziyaraat, pg.: 119. Hadith No. 27 Weeping over Husain (A.S.) Imam Reza (A.S.) said (to Reyyan Ibn Shabib): O' Son of Shabib! If you have to cry over something, then do so over Husain Ibn 'Ali (A.S.) for surely, he was slaughtered in the manner in which a ram is slaughtered. Bhar al-Anwar/ Vol.: 44/ pg.: 286. Hadith No.28 Gatherings in Remembrance of the Imams Imam Reza (A.S.) said: He who sits in a gathering in which our affairs (and our path and aims) are discussed and revived, his heart shall not die on the day (Day of Judgment) when hearts shall die (of fear). Bihar al-Anwar Vol.: 44, pg.:278 Hadith No. 29 Benefits of Weeping over Husain (A.S.) Imam Reza (A.S.) said: Those who weep should weep over the likes of Husain (A.S.) for surely, weeping over him does away with one's great sins. Bihar al-Anwar, Vol.: 44/ pg.: 284. Hadith No. 30 Forgiveness of Sins Imam Reza (A.S.) said: O' Son of Shabib! Should you weep for Husain (A.S.) in the measure that tears roll down your cheeks, Allah would forgive all the sins committed by you, whether they be the great sins or the small sins and whether they be meagre or immense. Amaali al-Saduq, pg.:112. Hadith No. 31 Intimacy with the Progeny Imam Reza (A.S.) said (to Ibn Shabib): O' Son of Shabib! If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad in our grief and happy at our happiness. Wasaail al-Shia'h, Vol. 14, pg. 502 Hadith No. 32 Day of Ashura Imam Reza (A.S.) said: One who refrains from seeking his (worldly) desires on the day of Ashura, Allah shall grant him his desires of this world and the hereafter. Wasail al-Shia'h, vol. 14,pg.504. Hadith No. 33 Pilgrim of Husain (A.S.) Imam Sadiq (A.S.) said: The zaair (pilgrim) of Imam Husain (A.S.) turns back (from his pilgrimage) such that not a single sin remains upon him. Wasail al-shia'h, vol. 14,pg. 422. Hadith No. 34 Husain (A.S.) Seeks Forgiveness for his Pilgrims (Regarding someone who goes for pilgrimage to the shrine of Imam Husain (A.S.), Imam Sadiq (A.S.) said: One who weeps for Imam Husain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him. Bihar al-Anwar vol. 44,pg. 281 Hadith No. 35 Intercession on the Day of Judgment The Holy Prophet (S.A.W.) (said to Hadrat Fatimah (A.S.): On the Day of Judgment, you shall intercede for the ladies and I shall intercede for the men; every person who has wept over the tragedy of Husain (A.S.), we shall take him by the hand and lead him into Paradise. Bihar al-Anwar vol. 44,pg. 292. Hadith No.36 Imam Sadiq (A.S.) on Day of Ashura A'bdullah Ibn Sinaan says: I arrived in the presence of my master, Imam Sadiq (A.S.) on the day of Ashura and found him pale and grief-stricken, with tears streaming from his eyes like falling pearls. Musadrak al-wasail,vol.6, pg. 279. Hadith No.37 Neither Angels nor Prophets The Holy Prophet (S.A.W.) said: (On the Day of Judgment, a group would be seen in the most excellent and honourable of states. They would be asked if they were of the Angels or of the Prophets. In reply they would state): "We are neither Angels nor Prophets but of the indigent ones from the ummah of Muhammad (S.A.W.)". They would then be asked: "How then did you achieve this lofty and honourable status?" They would reply: "We did not perform very many good deeds nor did we pass all the days in a state of fasting or all the nights in a state of worship but yes, we used to offer our (daily) prayers (regularly) and whenever we used to hear the mention of Muhammad (S.A.W.), tears would roll down our cheeks". Mustadrak al-Wasail, vol. 10, pg. 318. Hadith No. 38 Visiting the Shrine of Imam Husain (A.S.) Imam Sadiq (A.S.) said: He (Imam Husain) sees those, who come to his shrine and he knows them by their names, their father's names and their ranks in the eyes of Allah, The Glorious, better than you know your own children! Wasaail al-Shia'h, vol. 14, pg. 422. Hadith No. 39 Isa(Jesus) (A.S.) weeps Imam A'li (A.S.) said to Ibn A'bbas: (Once when he happened to pass by Karbala), Isa Jesus (A.S.) sat down and began to weep. His disciples who were observing him, followed suit and began weeping too, but not comprehending the reason for this behaviour, they asked him: "O' Spirit of God! What is it that makes you weep?" Isa Jesus (A.S.) said: "Do you know what land this is?" The disciples replied: "No." He then said: "This is the land on which the son of the Prophet Ahmad (S.A.W.) shall be killed. Bihar al-Anwar vol. 44,g. 252. Hadith No. 40 All Creatures Weep over Imam Husain (A.S.) Abu Baseer narrates that Imam Baqir (A.S.) said: The humans, the jinn, the birds and the wild beasts (all) mourned and wept over (the tragedy which befell) Husain Ibn A'li (A.S.) Kaamil al-Ziyaraat, Pg. 79.

Sallam dear brothers and sister As we all begin another year of learning, some of us can find it hard to keep going, to remain motivated. I myself have noticed that sayings of the prophets and Imams are a huge motivation, but I forget them and their effect wears off. So I want this thread to be a place full of sayings about education and knowledge which will inspire all students to study hard and maintain a high morale, every time they lose motivation they can just re-read this thread and be motivated again. So brothers and sisters please post some hadith on here or just sayings which will encourage people to seek knowledge. Thank you very much.

As-salamu alaykum brothers. I am new here and need help: what do you guys think about this article?? i need to refute it for a misgiuded Christian. I know we are not all this way. Some Sunni can be but are we? I like what he says about tradition at least Blessings to you. from here: http://catholicanalysis.org/2014/09/29/jihad-and-heresy/

(Bismillah) (salam) I'm quite a fan of Dr. Brown myself and I know some others here also are, so, I thought I'd share something I found quite interesting. The following is a video of him delivering a Khutba at a Mosque in Las Vegas early this year in march. Was very interesting and refreshing to see him speak in a non-academic setting and purely to and for a Muslim audience.
His latest book: Misquiting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy was published yesterday: I just discovered he has set up his own YouTube channel: https://www.youtube.com/channel/UC4L23Z_agh1qeV_odQfV6Vg that has his previous lectures as well as recent ones.

I was reading my Quran that was a translation by Sarwar, of which was from this company presented in New York. I checked out their site, and they still seem to be translating bigger projects now. They have Quran and Hadith(Al-Kafi Vol 1-7) available. Be sure to keep an eye out for this site. They have provided a free Quran E-Book Version 6th Edition by Sheik Sarwar of which you can download. http://www.theislamicseminary.org/wp/quran/ http://www.theislamicseminary.org/wp/ The Islamic Seminary HomepageWelcome to the Islamic Seminary homepage! We are working non-stop to make precious Islamic literature available for the community, primarily with the Holy Quran and Ahadith. Our latest projects include our 6th Edition translation of the Holy Quran, the complete translation of Kitab al-Kafi and over 13 volumes of Behar al-Anwar. Many of these publications have already been made available in eBook and printed form. It is our hope to have the remaining editions made ready within the next few months, Insha Allah. We hope you enjoy this site and we will be adding more features on a regular basis, Insha Allah. Please feel free to send any questions or comments using this link.

I would like an answer to the interesting topic which is brought up by non believers that the religion of islam is only for arabs and isn't for mankind .Because many interesting questions arrive such as there hasn't been many translations of the Quran in other languages until only fairly recently.And that why should mankind have to all learn one language.All of these questions arrived after i looked at a very critical site which had brought up some misconceptions.The website can be found at this link http://m.modernghana.com/mobile/315031/1/islam-is-for-arabs.html. I would like answers to these misconceptions found on the link

The thawab and benefits of wearing aghigh: It has been reported that Imam Ridha (as) said that Imam Sadiq (as) stated: “Whosoever wears a ring whose stone is of aghigh will not become poor, and will be granted his needs in the best form.” In another hadith from Imam Sadiq (as) it has been narrated that he said that: “(Wearing) the aghigh while travelling brings protection.” Imam Sadiq (as) narrates from his father and grandfathers, from Imam Ali (as) that his Excellency said: “Wear the aghigh so that Allah ÓÈÍÇäå æÊÚÇáì blesses you, and so that you are protected from calamities.” Imam Baqir (as): “Whosoever wears the aghigh will continuously be benefited by it as long as it is worn, and a guard sent by Allah ÓÈÍÇäå æÊÚÇáì will protect that individual.” It has been reported that Imam Sadiq (as) said that his father’s grandfather (as) said: “Allah ÓÈÍÇäå æÊÚÇáì will protect whosoever engraves this phrase: (محمّد نبىّ اللَّه و علىّ ولىّ اللَّه) on the aghigh ring from a bad death and will verily die a death of fitrah (which is a good death). Imam Sadiq (as) has been narrated saying: “No hand that reaches out to Allah ÓÈÍÇäå æÊÚÇáì is dearer than the one that has an aghigh ring on it.” Imam Ridha (as) narrates from his father Imam Kadhim (as) from his father and grandfathers till Imam Husein (as) that his Excellency said: “When Allah ÓÈÍÇäå æÊÚÇáì created (Prophet) Musa ibn Imran and spoke with him in Mount Sinai, He (Allah ÓÈÍÇäå æÊÚÇáì) took a look at the ground (earth) and created the aghigh from His light and said: “(I swear) by myself that I have made it mandatory upon me not to chastise with the Fire whosever wears the aghigh, given that person loves Imam Ali (as). The thawab and benefits of wearing the firoozah Abdul-Mu’min Ansari says that he heard Imam Sadiq (as) saying: “The hand that bears the firoozah will never become needy.” The thawab and benefits of the jaz’/jiz’ yamani Muhammad ibnul-Husein narrates from his noble father that Imam Ali (as) said: “Wear the jaz’ yamani ring, for it keeps the evil of the disobedient devils away from you.” The thawab and benefits of wearing the zumurrud Ahmad ibn Muhammad ibn Nasr who would run some of Imam Musa ibn Ja’far’s (as) arons has reported that one day when the imam was reading a book, he told him: “Wearing the zumurrud brings comfort and isn’t followed by any hardship.” The thawab and benefits of the yaqut Husein ibn Khalid narrates that Imam Ridha (as) said that Imam Sadiq (as) has stated that: “Wear the yaqut, for it causes poverty to go away.” The thawab and benefits of the bulur Ali ibn Muhammad has narrated from Imam Sadiq (as) that he said: “Bulur is a good stone (for using on the ring).”[1] [2] Two points must be noted here: 1- Jewelry made of gold is haram for men, including gold rings.[3] 2- The benefits that were mentioned for these stones, aren’t for sure, meaning that these stones aren’t the whole cause for them, they are rather part of their cause and in other words, there might be other things that must be observed for these benefits to surely take place (for example, when it is said that wearing a certain stone keeps away poverty, it doesn’t mean that one can just wear it and sit and do nothing and wait for poverty to go), but of course the thawab of these stones according to these hadiths is for sure and one who wears them will be rewarded by Allah ÓÈÍÇäå æÊÚÇáì. [1] Sheikh Saduq, Thawabul-A’mal wa ‘Iqabul-A’mal. [2] For further explanation and information, see: 1- Sheikh Saduq, Thawabul-A’mal wa ‘Iqabul-A’mal. 2- Muhammad Ali Mujahidi, Padashe Nikiha va Keyfare Gonahan. 3- Sharafuddin Khuvaidaki, Kasheful-Istar dar Tarjomeye Jame’ul-Akhbar. 4- Sheikh Saduq, Al-Khisal. 5- Husein Ghaffari, Ayeene Bandegi va Niyayesh. 6- Sheikh Saduq, ‘Ilalul-Shara’i’. 7- Adabe Huzur. 8- Fatimah Mashayekh, Qisasul-Anbiya’. 9- Seyyid Ibrahim MirBagheri, Makaremul-Akhlaq. 10- Ahmad Sadiq Ardestani, Navadere Ravandi. 11- Mohammad Baqir Sa’edi, Faza’ele Panj Tan dar Sihahe Sheshganeye Ahle Sunnat. [3] See: Tawdihul-Masael (risalah) of the maraji’, vol. 1, pg. 482. http://www.islamquest.net/en/archive/question/fa1962 (wasalam)

(salam) There is a question that is looming over my head for quite some time. :wacko: Now, with regards to verifying a hadith's authenticity, what is the process in which I, as a layman, can know the grading of the hadith (i.e. sahih, da'eef, etc.). Apart from consulting a scholar, is checking the reliability of transmitters and, perhaps, pondering on the "mitn" (content) of the hadith, the only way to verifying what a hadith's grading is? I suspect there is a book where hadith numbers from certain books are listed side by side with the grading of the respective hadith, although I could be in error. Could anyone pave the way for me. Thanks. (wasalam)

(salam) I am just a minor student of Islamic knowledge and It is my humble observation in this regard. I think that in Shia fiqh the rijal is not that important as it is in Sunni fiqh. We have twelve holy Imams (Golden Chain) of narrations. The narrators who reported from these twelve holy Imams (a.s) in their respective times hold less importance. Our faith is based on direct sayings of Imams (a.s) in their respective times who were being heard by many people/followers and there were less chances of deception and lie. On the other hand the Sunni reporters are common people. Their were reliable as well as non reliable reporters and they are separated in times from Prophet's times to the next generations. It is also important to note here that there is so much diversion of opinion regarding a reporter in Sunni side. Most of the time personal bias is also involved in weakening a reporter in Sunni side. Most of time we see in Shia side the hadiths are narrated in the following manner... SHIA REPORTS: Narrated A from Imam Jafar Sadiq (a.s) who reported from his father Imam Muhammad Baqir (a.s) who reported from his father Imam Zainul Abideen (a.s) who reported from his father Imam Hussain (a.s) who said that Prophet (pbuh) said ....... SUNNI REPORTS: Narrated Abu Huraira that prophet (pbuh) said or Narrated A from B who narrated from C who narrated that Hazrat Aysha (r.a) said that prophet (pbuh) said... It appears in Sunni side the reliability of narrators is more random and diverse while in Shia side the weak narrators are easily picked up. Even otherwise, the authenticity of reports in Shia side depends more on "matan" and whether the report is in accordance with Quran and settled Sunnah.